Tagged: Nerañjarā
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1. Bodhikathā (The Account of the Bodhi Tree)
1Immediately after attaining full awakening at Uruvelā under the Bodhi tree, the Buddha (`Bhagavā`) spent a night contemplating `paṭiccasamuppādaṃ` (dependent origination) in three watches. He systematically understood that the phenomenal nature of experience - resulting in `dukkha` (suffering) - can be traced through a linked set of causes ultimately back to ignorance (`avijjā`). The cessation of ignorance then leads to the cessation of this chain of causes and thus the end of experienced `dukkha`. This profound realisation led him to utter inspired verses (`udāna`) affirming this understanding of the phenomenological framework has enabled him to dispel all doubts and deconstruct the framework, resulting in awakening.
2. Ajapālakathā (The Account of the Goatherd's Banyan Tree)
2After emerging from seven days of concentration, the Bhagavā relocated from the Bodhi tree to the goatherd's banyan Tree, where he sat for another seven days experiencing the bliss of liberation. Here, a disapproving `brāhmaṇa` approached and asked what defines a true brāhmaṇa and their qualities. The Bhagavā responded with an inspired utterance, stating that a true brāhmaṇa is one who has discarded evil qualities, is free from arrogance and defilements, is self-controlled, perfected in knowledge, has lived the holy life, and has no worldly attachments, thus rightly able to claim the title 'brāhmaṇa'.
3. Mucalindakathā (The Account of Mucalinda)
3After emerging from seven days of `samādhi` (concentration), the Bhagavā spent another seven days at the Mucalinda tree experiencing the bliss of `vimutti` (liberation). During this period, an unseasonal storm arose, prompting Mucalinda, the nāga king, to protect the Bhagavā by coiling around his body and spreading a hood over his head for seven days. Once the storm cleared, Mucalinda transformed into a young man and paid homage. In response, the Bhagavā uttered an `udāna` (inspired utterance) extolling the happiness of `viveka` (solitude) for the content who have heard the Dhamma, `abyāpajja` (non-affliction) towards beings, `virāgatā` (dispassion) from sensual pleasures, and identifying the dispelling of `asmimāna` (the conceit 'I am') as the supreme happiness.